The use here, the place for conciseness, of the prolix "are steadfast in prayer (yuqîmûna al-salât)" in place of 'yusallûn' indicates the importance of complying with the meaning of 'performing' (al-iqâma) the salât, such as performing them correctly, and regularly, and seriously, and preserving oneself [from distractions etc.], and increasing demand for them in the market of the world. Ponder over this, and understand too that the salât are an elevated link, a lofty relationship between the bondsman and the Pre-Eternal Monarch, and an honourable act of service. It is characteristic of this relationship that it captivates the spirit. The 'pillars' of the salât comprise numerous mysteries which have been expounded in works like al-Futûhât al-Makkiya.¹ One of these is that the conscience loves them. They are a summons of the Pre-Eternal Maker to the pavilion of His presence five times a day and night to commune with Him, as a sort of Ascension. This is such that everyone's heart should yearn for it. The salât perpetuates in the heart the idea of the Maker's sublimity and makes the mind conscious of it so as to induce obedience to the divine laws of justice and compliance with the dominical order of things. Man is in need of this because he is human and because he is by nature civilized. So alas for those who give up the salât! What a loss the lazy suffer! And O, the ignorance of those who do not know their value! And those who do not deem them worthwhile, they should go elsewhere, the targets of general disgust!

"And spend out of what We have provided for them (Wa mimmâ razqnâhum yunfiqûn)"

The positioning [and relationship with the preceding phrase]: just as the salât are "the pillar of religion" and uphold religion; so zakât is "the bridge of Islam" and the means by which its people assist one another. There are certain conditions making almsgiving acceptable and not misplaced:

• One should not be wasteful [go to excess], which is reprehensible.

• One should not take from one person and give to another, but should give out of one's own property.

• One should not give in the hope of gain.

• One should not fear poverty.

• Almsgiving should not be restricted to property; knowledge, ideas, and actions may also be given.

• The recipient of almsgiving should not spend it on frivolities, but on necessities and basic needs.
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1. By Muhyiddîn al-'Arabi (1165-1240 A.D.)